ויקרא, פרק ז׳, פסוק ל״ו

Stepping into their sacred roles, the priests achieved a unique status that granted them permanent rights rather than temporary benefits. This arrangement established a lasting relationship between the people and those who serve God. Among these permanent rights are the skins of the most holy sacrifices, which are treated as ordinary items, as well as the breast and thigh portions of the lesser holy sacrifices [העמק דבר]. The concept of anointing in this context represents the very act of God elevating, raising, and setting the priests apart for their sacred duties [רמב״ן, אוהב גר, העמק דבר].

There are different perspectives on the exact timing of when this obligation took effect. One approach suggests that God issued the command to give these gifts to the priests from the Israelites on the very day of their anointing [רמב״ן, הטור הארוך, ביאור יש״ר]. Another perspective explains that the obligation to provide these gifts began from the day the priests were elevated to their position, marking the start of a permanent ongoing duty [אבן עזרא, חזקוני, רד״צ הופמן]. A third view maintains a strict literal reading of the events, suggesting the original command was actually given earlier at Mount Sinai, and the Israelites had been setting aside the gifts ever since. However, God specifically instructed that the physical handover of these gifts to the priests should occur exactly on the day of their anointing, and not a moment before [מלבי״ם].

Regardless of whether the command was first spoken or first carried out on the day of their elevation, these gifts were established as an eternal law. They remain a binding requirement for every generation in which sacrifices are offered [ביאור שטיינזלץ].